The Portuguese explorer, Serpa Pinto, undertook a journey from Angola to Natal in 1877-1879. On the way he met Boers and missionaries, and stayed for a while in Pretoria. During his travels he made careful notes in his travel-journal of his impressions and experiences. From a cultural historical point of view, what is of particular importance is his description of the character and lifestyle of the Boers, as well as the social life in Pretoria and how the town looked during the period of the British annexation (1877-1881). This is of special importance because, as a Portuguese, he would view and experience events and personalities somewhat differently from contemporary English and Dutch travellers. His travel-journal - published in Portuguese and English as early as 1881 - contains significant historical and cultural historical facts, but these have seldom been explored by South African researchers.

Continuous efforts by several researchers have been made to locate the wreck site of the Portuguese galleon, the São João, which came to grief off the south-east coast of South Africa in 1552. Very little effort, however, has been made to establish the location of the equally significant survivor camp. In this article a methodology using predictive models as a means to delimit the possible sites for the location of the survivor campsite is proposed. The predictive models are constructed by integrating both primary and secondary source material, as well as Portuguese shipwreck campsite characteristics, to identify three possible locations and thereby enhance more effective archaeological fieldwork. This may also have relevance for other similarly elusive archaeological sites.

During the Anglo-Boer War a large number of Natal Afrikaner men were imprisoned, initially as suspected rebels, but in time as convicts, found guilty of high treason and / or theft. In this article the prison experiences of the Natal Afrikaner rebels are investigated. Aspects that are illuminated include general living conditions, food, the utilisation of free time and contact with the outside world. Furthermore, emphasis is placed on the relationships between the prisoners, as well as with the authorities.

In this article it is argued that the proposed name change of Pretoria to Tshwane is exclusionary and insensitive to the oral tradition inventories of other pre-colonial communities in the region. One such community is the Manala-Ndebele. It is argued that "Tshwane" as a person or place name in the oral tradition has only vague representation, while a name such as "Musi" of the Ndebele and the settlement "KwaMnyamana" feature more frequently in oral tradition. A particular invented tradition which refers to the KwaMnyamana site is also discussed. The article also investigates the use of an arithmetic dating system whereby Ndebele archaeological sites around Pretoria can be dated. Although this mechanism is essentially arbitrary, it has proved invaluable to archaeologists, anthropologists and historians. Archaeological sites towards the east of Pretoria which have always been known in Manala oral tradition, are listed and discussed in terms of chronology in settlement history, possible meaning of names, and linked to rulers in the royal house of the Manala. In addition these sites are linked to existing farm names and familiar landmarks in the east of Pretoria. The bulk of this pre-colonial land of the Manala falls within the Pienaars river drainage basin. It is concluded that potentially all oral traditions stand to be abused for present political ends.

This article attempts to clarify a number of controversial issues around the historical origin and etymology of the place name Tshwane. Two current popular views namely that (a) the city of Pretoria should be renamed Tshwane after one of the sons of the legendary Ndebele ruler Musi; and (b) that Tshwane means "we are the same" are both rejected due to the lack of supporting evidence. It is concluded that the name Tshwane was originally given to the Apies River because of the ritual interconnectedness of two things which played a pivotal role in an ageold rain-making ceremony, namely a black cow (tshwana), on the one hand, and water drawn for ritual purposes from the said river, on the other. It is argued, furthermore, that originally the place Tshwane was not of much historical significance and that it was only after the establishment of the city of Pretoria in 1855 that the region gained prominence which led to the transferral of the name of the Apies River to the city itself.

The VOC as employer with specific mention of Flemish immigrants to the Cape 1652 - 1662

This study is an attempt to cast light on, among others, the state of Dutch shipping in the seventeenth century; the personnel needs of the Dutch East India Company (VOC) in this period; emigration from the Southern Netherlands; the recruitment of seamen and the reasons of Flemings to join the VOC; the identification of Flemings in the relevant Cape archives and the numbers they represented. Research findings suggest that there was a significant percentage of Flemings among the Dutch at the Cape in the first decade of colonisation (1652 - 1662) and among the later "French Huguenots".

The performance, way of living and misfortunes of the trumpeters and drummers of the United East India Company at the Cape from 1652 to c. 1700

Official trumpeters and drummers formed part of the Cape garrison since the early years of the UEIC. Several non-official trumpeters and drummers, who, for example, came from visiting ships, and people from other professions who were able to play the trumpet or drums, were also found amongst the inhabitants at the Cape of Good Hope. The military duties of the official drummers were clearly structured, but sometimes they had to fulfill extraordinary duties, such as playing very loudly on the drums in order to warn ships of the presence of other ships during misty weather conditions. The trumpeters had mainly ceremonial duties, mostly in connection with the commander. They, inter alia, announced his arrival or his departure, and accompanied him on his journeys. Some references to informal trumpet-playing do also occur. Concerning the musicians' way of living and their misfortunes, it is pointed out that some musicians were described as persons of good character, who performed their duties faithfully. Others, however, were mentioned due to their misdeeds and their dissolute life, including drunkenness, gambling and stealing. Among them were even murderers who were eventually executed.

The article highlights the role played by toyi-toyi during the 1980s in the liberation process of South Africa. The 1980s were a decade of turmoil in South Africa whereby the oppressed people were mobilized against the apartheid government. The article therefore explains the meaning of the term toyi-toyi and its origins in order for one to understand its impact in the 1980s. A few examples of the toyi-toyi songs are given.

In this third of four articles on the work of Thomas Osche Honiball, the three comic strips created by him for children are discussed. Jakkals en Wolf; ("Jackal and Wolf") was the most popular, while Faan Brand and Die onnutsige apie ("The mischievous little ape") are forgotten today. The reasons for this state of affairs are analyzed, with special emphasis on the distinctive Afrikaans character of the Jakkals en Wolf strips.

Many, but not all, of the articles on the lives of European musicians who came to South Africa contain basic factual mistakes in Malan's South African Music Encyclopedia (SAME: 1979, 1982, 1984, 1986). These "improvements" on the facts about their studies were most probably effected in order to give them a better chance of obtaining a professional position. But Pierre and Angelique de Beer were really Dutch graduates from the Music Conservatorium of Amsterdam. Willem Gerke also emigrated to South Africa, but clearly did not study at the Conservatorium as suggested in SAME. Neither did Jan Luyt Sr, his wife Johanna Luyt (née Plomp), Dirk Meerkotter nor Willem van Warmelo. Dirk Balfoort spent about ten years of his early life in Pretoria and later obtained the diploma in violin playing of the Conservatorium. Frits Schuurman did obtain his diploma, but there is no proof that he received it with distinction. Although Ernest Mulder did not come to South Africa to teach, he had a strong relationship with Afrikaans culture and set some Afrikaans poems to music. With their excellent background, these Dutch musicians could contribute greatly to South Africa's budding cultural life.

Mapungubwe. Ancient African civilisation on the Limpopo, is the first in a series of accessible books written by specialists for visitors to the World Heritage Sites of South Africa. It therefore should be seen within the current stream of popularizing archaeology, something that has been lacking for many years, but now to seems to be the trend, especially with the younger generation of archaeologists.

In The making of a political reformer, Bhana and Vahed, historians who have contributed widely to Indian studies, add a new dimension to the literature on Gandhi by focusing on the context of Gandhi's South African years. Their book deals with the religious and cultural life of Indians in South Africa as a crucial means to understand Gandhi's South African experience.

This is a beautiful book, with a cover built around a painting (I wonder who the artist is) of a couple dancing intimately, with the dark colours in the background of the painting dripping down and spilling over the image of the woman, as if to pull her deeper into the canvas - the much darker figure of the man she is embracing apparently already being there.